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Cartfjip problems in 



BENNETT SERMONS 1904 



JAMES REED 
HENRY CLINTON HAY 

Pastors of the 
Boston Society of the New Jerusalem 




BOSTON 

Massachusetts New-Church Union 
1905 



LIBRARY of CONGRESS 

Two Cooies Received 

FEB 5 1906 

,<r Copyright Entry 
CLASS Q XXc, No. 

/ 3 7 f / £ 

COPY B. 



~5XS1£4 



Copyright 1905 

BT 

MASSACHUSETTS NEW-CHURCH UNION 



Co t&e Jftembers ana Congregation of t&e 
iSoaton ^octetp of tjje jBeto 3ettt$alem, t|)iei 
little Volume of J§>ettnon$ i* affectionately 
£)eiitatefc. 



CONTENTS 



PAGE 



Note 7 

I The Peace of Nations . . 1 1 
By James Reed 

II Social Aims and Industrial 

Order 33 

By H. Clinton Hay 

III The Labor Question and 

the Blessing of Work . . 61 
By James Reed 

IV Marriage and Divorce . . 85 

By H. Clinton Hay 



NOTE 

In the late autumn of 1904, when a 
terrible war between Russia and Japan 
was filling the world with thoughts of 
its horrors ; when vast industrial enter- 
prises were concentrating capital in the 
hands of a few, and discontented laborers 
often combined in strikes, and their 
sympathizers theorized concerning new 
forms of society and of industrial order 
for their relief; and when the alarming 
increase of the social and divorce evil 
made moral reform a prominent problem 
for discussion in church conventions and 
in the literature of the day, — these ser- 
mons were delivered. 

The New Church undoubtedly has 
access to heavenly light which should 
be applied to the solution of all earthly 
problems. The bequest of the late 
Mrs. Eleanor Bennett provides for the 



8 NOTE 

extension of this light to the world. 
Hoping that this volume will be use- 
ful to that end, the trustees of the fund 
have secured its publication, and now 
invite friends of the cause to cooperate 
in its distribution, wherever minds can 
be found ready to give it candid con- 
sideration. 

A course of lectures upon kindred 
topics was delivered in the same place 
in 1895, an d their publication was 
secured by the trustees of the fund as 
the Bennett lectures of that year, under 
the title of" Light on Current Topics." 
As nothing of their value has been lost 
by the lapse of ten years, attention is 
called to them anew in connection with 
the contributions to the same field found 
in this volume. The lecturers then were 
as follows, — James Reed, Frank Sewall, 
Julian K. Smyth, Albert Mason, Samuel 
S. Seward, and Theodore F. Wright. 



NOTE 9 

A course of Bennett Lectures was 
also published in 1899, entitled, "The 
Bible, Is it the Word of God P " It is 
hoped that our friends may help in 
making these publications so useful in 
the missionary field of the New Church 
that the trustees of the Bennett Fund 
may continue to issue them from time 
to time, and that many may thus be led 
into the heavenly light of the Lord's 
second coming for the solution of earthly 
problems. 



C^e ptatt of !5attoti)S 

Rev. James Reed 



" GD^ep fi&all beat t&eir atoorta into plottaj* 

el)ateg, anU tfteir epears into pruning |)aoks : 

nation sfcall not lift up stoorls against nation, 
neither ajjall t&ep learn tear anp more/' 

— Isaiah II. 4. 



THIS is seemingly a promise of 
a future happy condition upon 
earth. In the minds of most 
men it has been associated with the 
advent of our Lord Jesus Christ. They 
have regarded it as part of the prophecy 
which describes the effects of His coming. 
It is supposed to be of the same purport 
as the song which the angels sang on the 
plains of Bethlehem: "On earth peace; 
good will toward men." But not yet has 
it been literally fulfilled. From the be- 
ginning of the Christian era until now ? 
swords have been as plentiful as plough- 
shares, and spears have not been displaced 
by pruning hooks; nation has continued 



i 4 EARTHLY PROBLEMS 

to lift up sword against nation, and the 
art of war has been sedulously learned. 
Likewise peace and good will, while 
nominally admired, have been far from 
expressing the general state of mankind. 
From these facts some have not un- 
naturally concluded that Christianity has 
been a failure. But such an inference 
is altogether too sweeping. Without 
doubt those whose hearts have been 
most fully pervaded with the spirit of 
the New Testament, have had reason to 
feel that their just hopes and expecta- 
tions were not realized. Yet would it 
be a great mistake to assume that 
throughout the Christian centuries no 
progress had been made. " The mills 
of God grind slowly." Results which 
affect the condition of all humanity can- 
not be reached at a single bound. More- 
over, Christianity, like all great spiritual 
movements, has had its changing phases, 



THE PEACE OF NATIONS 15 

its advancing and receding tides. We 
believe that its initial period or dispen- 
sation has come to its end, and that a 
new era is beginning. The impulse 
given by the Lord at His first coming 
has died out; and now He has made, 
and is making, His second advent, flood- 
ing the world with light, and kindling 
in the minds of men fresh motives, 
hopes, and aspirations. 

The Christian Church, though in some 
measure emancipated from the Jewish 
narrowness and literalism, fell far short 
of apprehending in their fulness her 
divinely given teachings. She did not 
hold that any one nation was the sole 
depository of the truth, but she was slow 
to perceive that " nations are but men," 
and are rightly subject to the same laws 
by which individuals are governed. 
Whenever disputes arose between two 
countries, the church in either would, 



1 6 EARTHLY PROBLEMS 

as a rule, be equally strenuous in up- 
holding its interests against those of the 
other, and the higher questions of right 
and wrong would be held in abeyance. 
Thus each nation would be a law unto 
itself, and in the waging of war would 
have the sanction of its religious teachers. 
The idea of a national conscience and a 
corresponding accountability to a higher 
power was hardly conceived of. Theo- 
retically the nations ought to have lived 
at peace with each other; but, as a 
matter of fact, there has been no in- 
fluence, from without or from within, 
which could restrain them from conflict, 
unless it were the fear of some stronger 
nation. In this way wars have been 
carried on, and invariably said to be 
justifiable. 

So is it even at this day. And yet we 
now begin to see the signs of a coming 
change. A new spirit is abroad, and is 



THE PEACE OF NATIONS 17 

making itself everywhere felt. Among 
the manifest tokens of the new age, at 
which we never cease to wonder, are the 
improved means of communication, which 
almost annihilate space, and draw the 
ends of the earth together. The almost 
inevitable effect of steam navigation and 
transportation, of the telegraph and tele- 
phone, and of other modern appliances, 
is to bring the various divisions of man- 
kind into closer touch with each other, 
and to lay the foundations of a universal 
brotherhood. Direct contact opens the 
way to a better acquaintance and a com- 
mon understanding in which are all the 
possibilities of mutual love and service. 
The sympathies of men are world wide, 
to a degree never before known. With- 
out regard to differences of nationality 
or creed, men are coming together and 
taking counsel of each other in a manner 
wholly unprecedented. Witness the 



1 8 EARTHLY PROBLEMS 

Hague tribunal, established to settle 
international disputes by peaceful arbi- 
tration. It is true that there is not yet 
an entire recognition of this benign au- 
thority. But there are few who question 
the correctness of the principles which 
it embodies, and it has already borne 
visible fruits. 

Underlying all these considerations, 
and forming the very heart of them, is 
the doctrine of the Grand or Greatest 
Man, as taught in the writings of the 
New Church. The teaching is that the 
individual human being is not the only 
form of man, but that collective bodies 
of men, in a still higher manner and 
degree, exemplify that form. Obvious 
instances of this principle are a family, 
a civic community and a nation. A little 
reflection will show us that the true form 
of an individual man is not that of his 
flesh and bones, but that of his mind 



THE PEACE OF NATIONS 19 

and character. The body is only his 
outer covering; he himself, the loving 
and thinking being, is soul or spirit. To 
say that the soul or spirit has not a form 
of its own, or is not a distinct form of 
life, is to utter manifest absurdity. In 
thinking of this subject we must rise 
above material or sensuous conceptions. 
Mere shape is not form ; it is only one 
of the least and lowest elements of form. 
Man's mental organism, as consisting of 
will and understanding, which are, re- 
spectively, the seats of his affections and 
thoughts, is what gives him his essential 
form, and makes him really human. Is 
it not easy to see, from this interior 
point of view, that, when many minds 
are working together for a common end, 
they constitute a larger unit of humanity ? 
Who can deny that England, France and 
Japan, for example, are such units ? And, 
going one step further, can we not plainly 



20 EARTHLY PROBLEMS 

perceive that all the nations collectively 
form a larger and more perfect man than 
any one of them can be singly? Each 
possesses qualities, or, in other words, 
capacities for usefulness, which the others 
do not possess in equal measure. Hence 
each was intended to contribute its part 
to the fulness, power and beauty of the 
whole. If any were cut off, something 
would be lacking to the completeness of 
the race. 

Our best illustration of this doctrine 
is afforded by the human body, which is 
the perfect visible type of all that is 
human. What marvellous co-operation 
there is among its various organs and 
members ! Head, hands, feet, eyes, ears, 
heart, lungs, nerves, blood, muscles, 
bones, — not one of them can be dis- 
pensed with. Each performs its own 
function as distinctly as if it were entirely 
alone, yet are they all bound together 



THE PEACE OF NATIONS 21 

in a relation of mutual dependence. 
Each works by itself in its own way, 
and yet is helpful to, and is helped by, 
all the rest. So should it be with man- 
kind as a whole. All its greater and 
lesser units should do the work for which 
they are respectively best fitted. By 
filling their own places most efficiently, 
they are of the highest service to each 
other. Viewed in true light, no two 
nations have conflicting interests. It is 
only the grasping and selfish spirit of 
one or both of them which can cause 
them to disagree. Their normal con- 
dition is that of mutual helpfulness. No 
other can fulfil the true purpose of their 
existence. 

This, we are taught, is the order of 
heaven itself. All who live there are 
associated with those who are most like 
themselves. From such association in- 
numerable societies or communities are 



22 EARTHLY PROBLEMS 

formed, making it literally true, as our 
Lord says, "In my Father's house are 
many mansions/' The life which pre- 
vails in those societies is that of neigh- 
borly love. The joy of those who become 
angels consists in doing good to others 
and in making them happy. Each soci- 
ety, and each member of a society, is a 
form of usefulness. Each has a capacity 
for service, which no other has in equal 
measure. Wonderful is the relation 
which all the parts of heaven bear to one 
another. It is no less wonderful than 
that, already enlarged upon, which holds 
together the different parts of the human 
body and makes of them one whole. 
Yea, as we know, it is essentially the 
same. All the angelic functions corre- 
spond to the functions of the body, so 
that it can be truly said of any given 
society that it is in the brain, the heart, 
or some other province of the Greatest 



THE PEACE OF NATIONS 23 

Man. And that Greatest Man himself, 
comprising all regenerated human beings 
from all the earths of the universe, is 
the most full and perfect image of the 
Creator. 

The more we contemplate this beau- 
tiful picture of true order, the more eager 
we become to make it, so far as in us 
lies, a living reality among men. We 
see in it the only full answer to the 
prayer, " Thy kingdom come, thy will 
be done, as in heaven, so also upon the 
earth." Under its influence our hearts 
are continually more and more shocked 
at the horrors of war. Looked at as it 
is in itself, without regard to palliating 
circumstances, war is indeed utterly mon- 
strous and diabolical. Human beings 
slaughtering each other by thousands, 
— fruitful fields everywhere laid waste, — 
happy homes ruthlessly destroyed, — all 
evil passions let loose, and venting them- 



24 EARTHLY PROBLEMS 

selves in murder, lust, and pillage, — this 
is war, with some of its inevitable accom- 
paniments. Can the mind of man con- 
ceive of anything more dreadful, despite 
the fact that it is often attended with pa- 
triotic feelings and noble acts of courage 
and self-sacrifice ? Loathsome disease, 
abject poverty, famines, floods, and earth- 
quakes, belong in the same horrid cate- 
gory as war, the only difference being that 
the latter is knowingly and deliberately 
brought about by human agencies and 
is under human control. All these 
things may, under Providence, be over- 
ruled for good, yet are they intrinsically, 
hideous evils. 

How, then, can war be done away 
with, or, at least, diminished? One way 
has already been suggested in what was 
said about the different forms of man. 
If nations are really but larger men, the 
same principles apply to them as to indi- 



THE PEACE OF NATIONS 25 

viduals. They are subject to no other 
moral and spiritual laws than individuals 
are. So far as this truth is impressed 
upon them, their one great purpose will 
be to keep those laws. National honor 
will be seen to consist, not in the hasty 
avenging of supposed insults or aggres- 
sions, after the manner of duellists, but 
in the faithful effort to discover the 
cause of misunderstanding, and to re- 
move it by peaceful methods. For this 
end a court of arbitration may be neces- 
sary. What remedy could possibly be 
more simple and reasonable? How 
worthless are all other expedients in 
comparison with it ! And, as we have 
seen, it is already, to some extent at 
least, an accomplished fact. 

Nations, no less than individuals, need 
to examine themselves, to search out 
their evils, to repent of them, and to put 
them away. Not the least among the 



26 EARTHLY PROBLEMS 

advantages of a popular government is 
that it affords the best opportunities for 
doing this work. A political campaign, 
such as is common in our own country, 
is a kind of sifting process, in which all 
national defects and shortcomings, all 
dishonesty and inefficiency in high places, 
all errors of policy, are mercilessly scruti- 
nized. So far as a campaign is conducted 
in a pure and patriotic spirit, with a 
single eye to the public good, it cannot 
fail to exert a wholesome influence. The 
damage comes when truth is disregarded, 
or when the primary appeal is made to 
local prejudice or selfish interest, and 
not to jtove of country. Against this 
danger we must always be on our guard, 
remembering that every election furnishes 
a fresh opportunity for honest and right- 
minded citizens to exercise their freedom 
and put forth their power. 

When, in the language of the Psalm, 



THE PEACE OF NATIONS 27 

"the nations know that they are but 
men," another virtue which they will 
cultivate will be humility. This is indeed 
essential to all sincere self-examination 
and repentance. But too often the pre- 
vailing spirit is that of self-assertion and 
vain glory. In such a case the attitude 
toward other nations must needs be sus- 
picious, overbearing and resentful. All 
will agree that this is no more becoming 
to a nation than it is to a man. Sooner 
or later, it will, if persisted in, lead to 
downfall. A proper humility will not 
only make a nation mindful of its de- 
ficiencies, but will enable it to see wherein 
it can learn useful lessons from sister 
countries. To ascribe all excellence to 
itself, and to acknowledge no ground of 
indebtedness to any outside power, would 
be a sorry exhibition of national char- 
acter. So far as men are conscious of 
their relations to humanity as a whole, 



28 EARTHLY PROBLEMS 

there will be a growing perception of 
mutual dependence, and a correspond- 
ingly modest estimate of themselves and 
of the particular portion of mankind with 
which they happen to be associated. 
One effect of this state of mind should 
be that nations will not be valued ac- 
cording to their bigness or physical 
prowess, but according to the amount of 
orderly happy life within their borders, 
and of their contributions to the genuine 
welfare and uplifting of mankind. 

Another prime requisite for a well- 
ordered nation is self-control. The loss 
of temper is as prejudicial to a commu- 
nity as to an individual. To give way 
to feelings of anger or revenge is equally 
unpardonable in both cases. We all 
know how easy it is for popular feeling 
to run high, and for wicked passions to 
break loose. Consider, for example, the 
horrible lynchings with which the daily 



THE PEACE OF NATIONS 29 

papers make us only too familiar. These 
acts are not committed by strangers, but 
by our own flesh and blood, our own 
fellow-countrymen. Do they not justly 
lead us to feel that the crust of our 
boasted civilization is very thin, and that 
the line which separates us from bar- 
barism is very narrow? " Verily man in 
his best state is altogether vanity/' In 
and of himself he is nothing but evil, 
and can be saved only by the presence 
and power of the Lord. This is a lesson 
which nations need to learn ; and in 
learning it, they will gain the necessary 
control over themselves. Their lower 
nature must be subdued under them, if 
they are to fulfil their highest destiny. 

These are the conditions under which 
alone the peace of nations can be per- 
manently assured. They are pictured 
in the expressive language of our text. 
If we look below the surface of its mean- 



30 EARTHLY PROBLEMS 

ing, we shall see that it describes states 
of affection and thought, not mere out- 
ward events. To beat swords into 
ploughshares and spears into pruning 
hooks is to choose the peaceful arts of 
industry rather than conflict and com- 
motion, or, if we look still deeper, to lay 
down the self-life, with all its restless 
and ambitious strivings, and to live the 
life of useful happy service to others. 
This means the overcoming of evil, and 
the reception of good and truth from 
the Lord. As a necessary consequence 
it must follow that " nation shall not 
lift up sword against nation, neither 
shall they learn war any more. ,, 

It seems but little that any one of our- 
selves can do in bringing about this 
most desirable consummation. And yet 
the war spirit cannot die out of a nation 
except so far as it ceases to exist in the 
hearts of the people. As long as they 



THE PEACE OF NATIONS 31 

cherish angry and vindictive feelings 
against any of their fellow-men, as long 
as they, in their private lives, are grasp- 
ing and aggressive, heartless and un- 
forgiving, in short, as long as they 
individually are governed by love ot 
self and the world, and not by love of 
the Lord and the neighbor, they will 
not be proof against the evil thoughts 
which render other countries objects of 
suspicion, and, gathering force, sweep 
through communities like a whirlwind, 
making all peaceful settlements impos- 
sible. But if every citizen is in the 
sincere effort to " do justly, to love 
mercy, and to walk humbly with his 
God," this will be the standard of na- 
tional honor, and war will become more 
and more a thing not to be tolerated or 
even imagined. It is therefore no small 
service which individuals may perform, 
by doing what they can, in all their per- 



32 EARTHLY PROBLEMS 

sonal duties and relations, to further the 
cause of truth and righteousness. Let 
us, then, with the Lord's help, subdue 
what is false and evil in ourselves. Let 
us beat our own swords and spears into 
ploughshares and pruning-hooks. As 
our chief contribution to the happy state 
in which wars shall cease unto the end of 
the earth, let us banish discord and dis- 
sension from our own hearts, and live in 
peace one with another. 



II 



Social aimg 
ant) gin&ugtrtal flDtDer 

Rev. H. Clinton Hay 



" ftnfc I sato a neto fceaben an* a neto eattl) : 
for t&e fftfiit Jeatoen an* tje first eartf) toere 

patfgefc atoap/' — Revelation XXI. I. 



THE beloved disciple was in the 
spirit when he received this reve- 
lation of what was in the Divine 
mind concerning humanity. In pro- 
phetic symbols he beheld the Divine 
pattern of life for angels and men. His 
eyes were closed to the things of this 
world when the heavens and earth and 
holy city of his past experience gave 
place to visions of a new heaven and 
new earth and New Jerusalem. 

The wisdom of progress always comes 
in this way — by a revelation of what is 
in the Divine mind for men. Moses is 
sometimes spoken of as the great states- 
man of Old-Testament times. He was 
called to lead a multitude of slaves out 



36 EARTHLY PROBLEMS 

of Egypt and organize them into a 
nation which embodied the principles 
that have operated in the formation and 
progress of all the great nations of the 
earth. These principles were epitomized 
in the Ten Commandments written on 
the tables of the covenant. But they 
were written by the finger of God, and 
in the mountain of the Divine presence, 
where the pattern was revealed of all 
that should make the nation prosperous. 
Plato endeavored to lift up his eyes 
to the same mountains when he wrote 
his famous works, "The Republic" 
and "The Laws." By the " pure ideas," 
which he regarded as the archetypes and 
patterns of all things, and the great reali- 
ties from which all real things come, he 
meant the thoughts of God, the Creator 
and sustainer of the universe. The 
failures of his statesmanship came from 
the fact that he had to depend upon 



INDUSTRIAL ORDER 37 

philosophy alone, without Divine Reve- 
lation, for a knowledge of them. 

Thus we shall find that the social aims 
of modern writers, and the industrial 
order which they propose, fail in just 
the degree that they neglect the ideals 
and principles given out of the Divine 
mind in the Sacred Scriptures, and de- 
pend upon the philosophy of natural 
science alone. 

Happily, under Divine Providence, 
the ideals and principles of social and 
industrial life revealed in the Sacred 
Scriptures have held sufficient sway, in 
the minds of the men entrusted with the 
government of the nations, to keep them 
from destruction ; but history shows that 
whenever, and in the degree that, those 
principles have been neglected, as in the 
French Revolution, destruction becomes 
imminent. 

Divine Revelation is entrusted to the 



3 8 EARTHLY PROBLEMS 

safe-keeping of the church. Indeed, it 
forms the church about itself to be its 
receptacle, as of old the tables of the 
covenant were the nucleus of all the 
Sacred Scriptures, reposing in the ark 
and the tabernacle, and the worship and 
the religious life of the Jewish nation. 
The church should receive these Divine 
ideals and principles out of heaven from 
the Lord, and the state should receive 
them, in some wise and useful way, out 
of the church. But the church and 
state should be distinct, as the church 
and heaven are distinct. Hence in " The 
Revelation of John" each is represented 
as distinct from the other, but in such 
relations that they can exist only by 
mutual services. And notice that the 
order there given is, first, the heavens 
renewed by the second coming of the 
Lord, then, the earth renewed, and 
finally, the church renewed and seen 



INDUSTRIAL ORDER 39 

descending out of the new heaven into 
the new earth. 

For this, freedom must first be given 
by the Lord. Freedom is the first es- 
sential for all human progress. Without 
freedom to exercise reason in the choice 
of good or evil, and so to unfold the 
individual life which is given to each of 
us, progress is impossible. When men 
love darkness rather than light, because 
their deeds are evil, they come into 
bondage to sin, and into slavery to sin- 
ful institutions. Truth is the spiritual 
light which comes to set them free. 
Therefore the Lord's coming is always 
primarily a coming with light. It is the 
light of infinite love, to be sure, but it 
flows forth in the form of light, for 
light is formative. It forms ideals and 
principles in the minds of men which 
are from the Divine mind. Thus the 
Lord comes to make all things new, and 



4 o EARTHLY PROBLEMS 

He begins by making men free. The 
Divine ideals of freedom descend into 
the heavens and thence into the earth, 
and make men free there. They must 
bring first political and industrial free- 
dom. The emancipation of nations and 
of slaves all the world over, as the first 
step of progress in this new Christian 
era, is proof positive that the Lord has 
made His second coming in fulfilment 
of John's vision, and has begun His 
blessed work of making all things new. 
Hence the thrilling power of Julia Ward 
Howe's hymn, written in the great 
political crisis of our civil war, saying, — 

Mine eyes have seen the glory of the coming of the 

Lord ; 
He is trampling out the vintage where the grapes of 

wrath are stored ! 
He hath loosed the fateful lightning of His terrible 

swift sword ; 

His truth is marching on. 



INDUSTRIAL ORDER 41 

He has sounded forth the trumpet that shall never 
call retreat ; 

He is sifting out the hearts of men before His judg- 
ment seat ; 

Oh, be swift my soul to answer Him ! be jubilant 
my feet ! 

Our God is marching on. 

Without political and social freedom 
in the state, then, religious freedom can- 
not be given in the church. And with- 
out religious freedom men cannot be 
prepared for heaven. And without the 
revelation of the Divine pattern in the 
mount, the Lord revealing His Divine 
principles anew, and in new applica- 
tions, in heaven and on earth, none of 
these essentials of progress could be re- 
ceived. 

Hence we may believe that the New 
Church can offer a most important help 
to sociology by calling attention to the 
eternal principles governing human so- 
ciety, in the light which is now shining 



42 EARTHLY PROBLEMS 

into the letter of the Sacred Scriptures 
out of their spiritual meaning. 

First then, as to the Divine idea of 
freedom revealed by the Word of God. 
It is freedom to be and do and become 
what the Lord by His gifts intends. It 
must be personal. It must be bestowed 
upon individuals. Each and every slave 
must be set free, and all his rights of 
person and property must be respected 
and protected. 

This was recognized by our fathers as 
fundamental in framing the Declaration 
of Independence, and as a justification 
of the American revolution. As the 
corner stone of our national structure it 
is written, — 

"We hold these truths to be self- 
evident, that all men are created equal, 
that they are endowed by their Creator 
with certain unalienable rights, that 
among these are Life, Liberty, and the 



INDUSTRIAL ORDER 43 

pursuit of happiness. That to secure 
these rights governments are instituted 
among men, deriving their just powers 
from the consent of the governed/' 

This is a Divinely-given corner-stone. 
It is from the Divine pattern shown on 
the mountain. In the degree that we 
adhere to it we shall be a strong and 
prosperous nation ; in the degree that 
we depart from it we shall be weakened 
and destroyed. It has been imperfectly 
and only gradually realized as yet. Slaves 
were not set free on a political basis 
until almost a century after these words 
were written, and upon an industrial 
basis it is questioned if the emancipation 
has yet come. But this will be con- 
sidered presently. A professor of Colum- 
bia University is pointing out, that the 
idea of liberty with our revolutionary 
fathers was based not on individual free- 
dom, but on " group solidarity " and 



44 EARTHLY PROBLEMS 

independence, accompanied by a sup- 
pression of individual initiative within 
the group, and he says, " The old 
group solidarity based on agreement in 
religious conviction can never be re- 
vived, for our present religious beliefs 
are but lingering ghosts of the vital 
pieties of old. A new solidarity, a new 
social authority based on community of 
industrial interest has sprung into being. 
If the individual is not again to be en- 
slaved the new solidarity must be disin- 
tegrated, as the old one was, by the 
forces of social democracy."* He be- 
lieves that it will be, and shows reasons 
for it. 

The great difficulty now, however, is 
in the custom of putting the public good, 
or the good of some section, group or 
combination of capital or labor, above 
the inalienable, Divine rights of the indi- 

* " Public Opinion," Vol. xxxvii. p. 590. 



INDUSTRIAL ORDER 



45 



vidual, and so taking away his freedom. 
It is the old difficulty that Plato labored 
under. By making the public good 
supreme he trampled upon the rights 
of every person and every class in his 
dreams of an ideal republic; he deprived 
husbands of their wives, children of their 
parents, made all relations and all things 
common property, and thus destroyed 
humanity, religion, heaven. This has 
been the fundamental error of every 
Utopia. From this fatal error Karl 
Marx, and other modern philosophers 
of social reform, have not yet escaped. 

Now, let us close our eyes to all this 
for a few moments and look up unto 
the mountains whence cometh our help. 
Let us consider the social life and indus- 
trial order of heaven as revealed from 
the Word of the Lord in His New 
Christian Church. 

First of all we behold the infinite, pure 



46 EARTHLY PROBLEMS 

love of others, and reason assures us that 
it is for individuals, for that must be the 
nature of love. It is always personal in 
the sense of establishing individual re- 
lations. It is the love of the lover 
reciprocated by his beloved. It is the 
love of the father for his children, child 
by child reciprocating. By such love 
the good of the family comes from pro- 
viding the good of each member of it. 
The Lord provides the aggregate good 
of the heavens by perfectly providing 
for the good of each angel, and even in 
the hells the same law prevails. The 
application of this principle to the 
earth would lead us to seek the public 
good by jealously guarding the just 
rights of each and every individual, and 
so of all. 

Starting thus with the individual as 
the first unit of society, the pattern in 
the mount shows that the next step is 



INDUSTRIAL ORDER 47 

to unite the male and female in marriage. 
For we read, — 

" He who made them in the beginning 
made them male and female ; and said, 
For this cause shall a man leave father 
and mother, and shall cleave to his wife. 
What therefore God hath joined 
together, let not man put asunder." * 

Thus husband and wife become one 
in such a way as to retain their individ- 
uality, but, nevertheless, to enter as a 
secondary unit into the organization of 
society. In heaven they neither marry 
nor are given in marriage, in any earthly 
or Sadducean sense, but are as the angels 
of God, as God made them in the be- 
ginning, male and female, never to be 
put asunder as elementary units in hea- 
venly society. This need not be con- 
sidered further now, as it will be taken 
up fully in a subsequent discourse on 

* Matthew xix. 4-6. 



48 EARTHLY PROBLEMS 

" Marriage and Divorce." It is enough 
for the present purpose to see that by 
the Divine pattern every member of a 
heavenly, or perfect human, society has 
his own wife, or her own husband, and 
that of the neighbor is not coveted. 

The first social aim should therefore 
be a purification of marriage which shall 
remove tendencies to divorce, and shall 
establish and protect the rights of happy 
homes. And a true industrial order is 
that which is most efficient in support- 
ing and prospering such homes, in which 
husband and wife, parents and children, 
may keep the commandments of the 
Lord, and love and minister to one 
another in peace and happiness. 

We may be sure that such homes 
exist in heaven, and that each household 
has its own house and furniture, books, 
musical instruments, and implements of 
every variety needful for the realization 



INDUSTRIAL ORDER 49 

of this Divine idea of human welfare ; 
and gardens, flowers, shrubs, and trees; 
and all arranged into cities, not crowded, 
and suburbs of perfect order and beauty, 
of which the holy city of John's apoca- 
lyptic vision is a symbol and type, to 
help us in our earthly building, as a 
preparation to enter finally into the 
places of usefulness and mansions of 
happiness divinely intended for us. 

But now mark well that all this carries 
with it rights to real and personal prop- 
erty in such homes, which must be pro- 
tected from the covetousness and greed 
of earth. 

Furthermore, the love of others stirs 
to action in their service. Every angel, 
and every one in a perfect state of society, 
has his or her work to do. Here diver- 
gences must appear, but not separations. 
The male has masculine and the female 
feminine uses to perform, for each other 



5 o EARTHLY PROBLEMS 

and for society. This means division 
of labor, and classification and orderly- 
organization of industries, for coopera- 
tion and efficiency and harmonious 
reciprocity. 

No one is hindered or crowded by 
another, for each has his own place to 
fill in the industrial organism, his own 
specialty for which he is qualified by na- 
tive endowments and education. Each 
is fully occupied and happy in the exer- 
cise of his own gifts and the performance 
of his own functions, which are indis- 
pensable to all the rest, and therefore 
fully appreciated and valued. Thus each 
is cheered on by the sweetest fellowship 
of industry. And new comers are wel- 
comed as bringing new contributions of 
their own to make the results more 
perfect and delightful for all. 

Hence there is no envy nor ill-will, 
rivalry is impossible, competition is no 



INDUSTRIAL ORDER 51 

more, zealous cooperation quickens the 
powers instead. Every one is contented, 
for he is doing just that for which he is 
created and endowed, and he is happy 
in realizing that everyone with him is 
doing the same. 

Thus one Lord and King is acknowl- 
edged as assigning everyone to his place 
of usefulness, and sustaining him in it. 
But as varieties of uses innumerable re- 
quire classification into groups, and of 
groups of various kinds into societies, 
leaders of groups, of companies, and of 
societies, are recognized by their quali- 
fications for office. Hence there are 
governors, and councillors, superinten- 
dents and assistants, and in that sense 
masters and servants and comrades, in- 
numerable and of every degree. But 
everyone has the dignity of a Divine 
appointment, and the glory of serving 
the Lord and His household from the 



52 EARTHLY PROBLEMS 

pure love of others. The greatest ser- 
vants, those whose love extends to the 
greatest numbers, giving sympathy with 
their work and a wise perception of their 
needs, become thereby the governors and 
leaders — princes they are called, and 
they hold office as long as their love 
clothes them with wisdom for their uses, 
which is forever. 

As there are such varieties in service 
the returns of industry must be distrib- 
uted with corresponding variety, — to 
each according to the needs and dignity 
of his work. The prince, for the sake 
of his use, must live in princely state, 
and the councillors in a becoming manner. 
There are exalted and lowly conditions, 
but humility increases with exaltation, 
and everyone is rich in love and happi- 
ness. 

Thus we find the Divine pattern, or 
idea, of what is best for men. It is 



INDUSTRIAL ORDER 53 

given to exalt our social aims and guide 
us into a true industrial order. In seek- 
ing to apply it, however, we must keep 
in mind the different functions for which 
this world is intended. The first use of 
this world is to keep men free to make 
rational choice between good and evil, 
in order that they may be prepared for 
their eternal homes. If their choice 
makes it necessary, evil must be permitted 
as well as good provided. And the temp- 
tations, trials and struggles of individ- 
uals must be multiplied and magnified 
in those of the community, and become 
manifest in social disturbances and in- 
dustrial strife. As with the individual, 
so with the state or nation, no harm will 
come so long as Divine principles are 
not forsaken. Indeed, nothing but prog- 
ress will result if they are faithfully kept 
and obeyed. Progress will make neces- 
sary continual changes in the laws by 



54 EARTHLY PROBLEMS 

which the Divine, unchanging principles 
of freedom must be applied. Evils 
change their forms and present new 
falsities to excuse and justify themselves. 
" Eternal vigilance is the price of liberty." 
By changes in the laws, and in their 
application, individual rights must be 
steadfastly guarded and personal obliga- 
tions enforced. The marriage covenant 
must be kept pure and inviolable. Homes 
must be cherished. Parents must be 
helped, and if necessary compelled, to 
rear their children for usefulness. Men 
and women must be kept free to work 
in their respective spheres, according to 
their natural endowments and education ; 
and, if necessary, compelled to work for 
their own good as well as for the good of 
others. The feeble must be cared for 
mercifully. Combinations of capital or 
of labor must not be permitted to inter- 
fere with these rights and interests of 



INDUSTRIAL ORDER 55 

individuals. Nor must they be permit- 
ted to deprive them of their rightful re- 
turns for labor. "The laborer is worthy 
of his hire." 

Just here the most difficult problems 
for our statesmen are at present found. 
The thoughtful realize that our govern- 
ment is particularly defective in its re- 
lations to trusts and labor unions. That 
serious wrongs may be, aye, must be 
endured on this account by individuals, 
and so by the public at large, is often 
shown by experience, and was painfully 
demonstrated by the coal strike of a year 
or two ago, when the chief executive of 
the nation had to intervene without being 
duly clothed in authority. It was be- 
lieved that a remedy might be found in 
the courts, but only with impossible de- 
lays and unendurable hardships. 

This condition is partly incidental to 
the present stage of our national develop- 



56 EARTHLY PROBLEMS 

ment. In political affairs good progress 
is made in controlling evil tendencies 
and protecting the rights of citizens ; in 
industrial affairs, however, far less has 
been accomplished. But we are blind 
if we do not see that beginnings in the 
right direction are being made. Indus- 
trial progress has been so swift, quick- 
ened by the introduction and rapid 
improvement of machinery; the rolling 
up of wealth, and the necessity of com- 
binations of capital for the achievement 
of great enterprises, has been so enor- 
mous, that it is not surprising that the 
government has not been able to keep 
up, with wise legislation and just protec- 
tion of the interests and rights of the 
citizens, each and all, in the flood of 
complications and exigencies which have 
arisen. Ordinary crimes of assault, rob- 
bery, and fraud are well covered by laws, 
and controlled by their enforcement. 



INDUSTRIAL ORDER 57 

But the extraordinary cases of similar 
crimes on a larger scale, becoming too 
frequent, by watering and manipulating 
stocks, and by blocking the wheels of 
industry or interfering with the channels 
of commerce, — the law does not cover 
them, the lawmakers have been bewil- 
dered in their efforts to even name them 
and determine their nature, and the 
government is reaching out with only 
the beginnings of success to control 
them and keep them in the ways of 
righteousness, justice, and usefulness. 

Nevertheless, we may be sure that the 
remedy will come in a lifting of social 
aims to the mountains of Divine help. 
The light has come. It will gradually 
make plain what is good and what evil, 
what right and what wrong, in these new 
conditions, and give us an industrial 
order nearer and nearer to that of heaven, 
— at least in its outward form. But the 



5 8 EARTHLY PROBLEMS 

inward spirit, the heavenly substance 
received into it, — this will always depend 
upon the choice made by the individual. 
The acknowledgment of the Lord as 
the God of love, and the humble, prayer- 
ful effort to serve Him and His king- 
dom, will bring always the social aims 
and industrial order of heaven into the 
souls of men. 

But the new earth formed after the 
pattern of the new heaven is needed, as 
we have seen, for this descent of the 
New Jerusalem, if it is to come in grow- 
ing measure. Let us do, then, all that 
is given us to do, all in our power as 
faithful, loyal, public-spirited, and en- 
lightened citizens, to hasten the coming 
of the new industrial order, praying in 
the refrain of a hymn, written for a 
younger nation, which has now become 
a part of our own, — 



INDUSTRIAL ORDER 59 

Forever be our country free, 

Her laws and heavens in harmony." * 



PRAYER 

Our Father, who art the Lord of 
Lords and King of kings, the God of 
nations, we thank Thee for the Divine 
pattern which thou dost ever bestow 
upon Thy people in the mount of Thy 
Holy Word. Keep Thy church ever 
faithful in cherishing it for the good of 
the nations as well as the good of heaven. 
Enable us to lift our social aims to its 
perfect standards, that we may come year 
by year, under Thy guidance, into the 
true industrial order; that disorders and 
ill-will may be put away, and the prepara- 
tion for Thy heavenly kingdom may be 
prospered. And to Thee will we render 
all thanksgiving and honor, glory and 
power evermore. Amen. 

*Hawaian National Hymn. By Lila K. Dominis. 



Ill 



C^e Habot ^uegtioit 
anti ttye TBle^jsfng of Wotb 

Rev. James Reed 



"i$tan ffoetfc fortfc to &t* toorlt an& to (ji* 
labor until t&e eBentno;."— PW>» C/r, 23. 

THE Psalm from which this text 
is taken is a detailed description 
of the phenomena and activities 
of nature. It connects them all with 
the Lord as their living source. It be- 
gins and ends with the words, "Bless 
the Lord, O my soul,'* and its prevailing 
tone is that of joy and thankfulness. 
" Who coverest thyself with light as a 
garment." " He sendeth the springs 
into the valleys, which run among the 
hills." "He causeth the grass to grow 
for the cattle, and herb for the service 
of man." " The young lions roar after 
their prey, and seek their meat from 
God." " These wait all upon thee." 
" Thou openest thine hand, they are 
filled with good." " O Lord, how mani- 
fold are thy works ! in wisdom hast thou 



64 EARTHLY PROBLEMS 

made them all : the earth is full of thy 
riches, " 

These are examples of the verses amid 
which our text is found. They all de- 
clare the natural and appointed order of 
creation. Can we doubt that the text 
itself is an illustration of the same thing? 
" Man goeth forth to his work and to 
his labor until the evening." Is the fact 
that he " must work while it is day," to 
be considered an unfortunate circum- 
stance ? Is the necessity for useful labor 
on his part to be regarded as a curse ? 
Or is it rather to be counted among the 
causes for gladness and thanksgiving 
with which the Psalm is filled ? That 
the latter is the case, cannot be doubted 
by any one who gives deep thought to 
the matter. A life of selfish ease and 
idleness would be a curse, both to those 
who lived it, and to all with whom they 
were associated. It is only by work of 



THE BLESSING OF WORK 65 

some kind, that our best powers can be 
developed, or the community be bene- 
fited by our presence in it. There is 
no object in nature which exists for itself 
alone. The mineral kingdom furnishes 
the soil which sustains plant life. Plants 
furnish food for animals. Minerals, 
plants, animals, all serve man. Water, 
air, sunshine, and countless other things 
that might be named, are universal 
blessings. The law of use or service 
controls them all. In doing its distinc- 
tive work, each fills out the measure of 
its own life, and performs a service for 
all the rest. 

To say that man is an exception to 
this rule, is to utter manifest absurdity. 
Why is it that from the beginning of 
time no two human beings were ever 
created alike? Close resemblances may 
and do exist; but they are always at- 
tended with marked differences. Can 



66 EARTHLY PROBLEMS 

this be the result of accident, or does it 
point to the fact that each one is born 
with his own particular capacity for use- 
fulness, whereby he is enabled to fill a 
place which no one else could fill as 
well? It is our privilege to believe that 
in this world the lives of men only begin, 
and that after death they continue end- 
lessly in another sphere of existence. 
That is to say, we are immortal beings, 
and our destiny is fulfilled, not in time, 
but in eternity. The earthly body is 
laid aside, but the spirit, who is the real 
being, lives on. With reference to that 
endless future state all the events of 
natural life are ordered. The Divine 
purpose in creation is, as we are taught, 
the building-up of a heaven of angels 
from the human race ; and it is, by the 
infinite mercy of the Lord, made possible 
for every man to find a home in that 
heaven, if he will. When this result is 



THE BLESSING OF WORK 67 

reached by anyone, he has his oppor- 
tunity to lead his own true life in the 
full exercise of his best powers. 

If these things be accepted as true, 
they will all go to show that man was 
created to be, not a passive recipient of 
the Divine bounty, but an active factor 
in the Divine economy. As the sun 
was made for the purpose of giving heat 
and light, or as the beasts of the field 
and birds of the air have each its own 
function, so is it with him to whom all 
lower nature pays tribute. By the very 
laws of his being he is a form of use or 
service to his fellow-man. Many times 
in the Scriptures he is compared to a 
tree. In this comparison it is shown 
that his legitimate office is to bring forth 
fruit. For example, in the first Psalm 
we read concerning the good man, "He 
shall be like a tree planted by the rivers 
of water, that bringeth forth his fruit in 



68 EARTHLY PROBLEMS 

his season." Our Lord also says of the 
false prophets, "Ye shall know them by 
their fruits. Do men gather grapes of 
thorns, or figs of thistles?" These 
human fruits are deeds of love and kind- 
ness — good works whereby men serve 
and help each other. To do these works 
is as much the appointed duty of a true 
man, as it is the function of a vine to 
bring forth grapes. Hence we cannot 
avoid the conclusion that, when " man 
goeth forth to his work and to his labor 
until the evening," he falls into his place 
in the general order and harmony of the 
universe. 

But is not this contradicted by other 
Divine teachings? In the account of 
man's fall from his first high estate, are 
we not led to believe that he was sub- 
jected to the necessity of labor as a 
punishment for his disobedience? Such 
has been the supposed meaning of the 



THE BLESSING OF WORK 69 

words, " Cursed is the ground for thy 
sake . . . thorns also and thistles shall 
it bring forth to thee ... in the sweat 
of thy brow shalt thou eat bread." But 
be it observed that nothing is here said 
directly about labor. Still less is it 
spoken of as being an objectionable 
condition of life. And, secondly, we 
have to remember that the early chapters 
of Genesis cannot be received as literal 
truth. The earth was not created in six 
days of natural time. There was no 
single pair of human beings named 
Adam and Eve, no local paradise called 
Eden, no talking serpent, no visible tree 
which became to the first man a temp- 
tation and a snare. But these things all 
relate to spiritual conditions and experi- 
ences. The whole story is a description 
— some would say an allegory — of the 
way in which men declined from their 
original state of purity. Eden, with its 



70 EARTHLY PROBLEMS 

fertility and beauty, represents that ex- 
alted state. The serpent pictures the 
low and sensuous nature of man, which 
makes mere outward things seem all in 
all, and finds its expression in love of 
self and the world. Eating the for- 
bidden fruit is yielding to that pernicious 
influence. One effect of so doing is the 
production of evils which need to be 
overcome, like thorns and thistles in a 
tilled field. The work thus entailed is 
not easy. It involves persistent effort, 
which is aptly described by the words, 
" In the sweat of thy brow shalt thou 
eat bread." But this is not saying that 
useful labor is in itself disorderly and 
irksome. On the contrary, as we well 
know, or ought to know, the faithful 
striving to remove our evils brings the 
highest delight. Conquering difficulties, 
under the Lord's guidance and with 
His help, opens the windows of heaven 



THE BLESSING OF WORK 71 

so that they pour out infinite happiness. 
In the very act of keeping the com- 
mandments " there is great reward." 
Measureless are the blessings promised 
to " him that overcometh." 

But on this point we need no longer 
dwell. Suffice it to acknowledge, as the 
basis of our thought on the subject, that 
work or labor is a normal and desirable 
condition for man. Why should it ever 
be deemed otherwise ? There are but 
two reasons. Either the man himself 
is out of his true order and has no love 
for work, or the work goes beyond just 
requirements, and gives cause for com- 
plaint. Let us consider these two points 
separately. 

First, it is to be noticed that men are 
naturally disinclined to steady applica- 
tion and exertion. They would rather 
be idle than industrious. If left to 
themselves, thev would follow their own 



72 EARTHLY PROBLEMS 

momentary impulses, rather than any 
fixed purpose or principle. Like most 
of the lower animals, they would eat 
when they were hungry, sleep when they 
were tired, and try to amuse themselves 
the rest of the time. Such is essentially 
the life of savage races. With no thought 
for the future, with no acknowledged 
relations to their fellow-men, beyond 
those of their tribe and family, they live 
under the dominion of mere natural in- 
stincts, and their condition is but little 
above that of the brutes. It may be 
truly said of mankind in general, how- 
ever civilized they claim to be, that they 
would do no regular work, unless they 
were driven to it by necessity, or saw in 
it the means of improving their material 
circumstances. The idea of useful labor, 
as affording the best exercise for their 
spiritual faculties and the noblest de- 
velopment of their higher nature, is 



THE BLESSING OF WORK 73 

almost unknown. As a consequence, 
their stated occupations are too often 
considered a hardship. The less work 
they can do for the greatest amount of 
pay, the better off they regard them- 
selves. This is the law of absolute 
selfishness. Get all you can, keep all 
you get, and do or give as little as 
possible, is another way of formulating 
it. Obviously the kingdom of God 
can never come on earth while such a 
rule holds. The law of heaven is the 
exact opposite of this. There each one 
lives for others, and finds his happiness 
in doing good to them. The joy of 
life consists in using one's own best 
gifts of mind and character for the com- 
mon benefit. 

Is it asked how we can affirm so 
positively that this is the order of things 
in heaven. Our answer is that heavenly 
order could not possibly be otherwise. 



74 EARTHLY PROBLEMS 

" Behold," says our Lord, " the king- 
dom of God is within you." In other 
words, heaven is essentially a state of 
mind. The same must be true of hell 
likewise. That the state signified by 
heaven must be a state of love, peace 
and innocence, is a self-evident proposi- 
tion. That it must be full of neighborly 
kindness, which can express itself only 
in helpful and beneficent actions, is 
equally plain. So far as the feelings 
which leads to such actions have no 
place in us, heaven itself has no place. 
But, on the contrary, hell, which is a 
state controlled by self-love and love of 
the world, rules our souls. Strange as 
it may seem, we do, in such case, actually 
prefer hell to heaven. These things we 
could not have thought out for our- 
selves by our own unaided wisdom. 
We have needed that they should be 
made known by revelation. But when 



THE BLESSING OF WORK 75 

they are thus made known, we see at 
once that they must be true. 

Can any one deny that they go to the 
very heart of the labor question ? Can 
any one doubt that the light which 
shines from the teaching that heavenly 
happiness consists in a life of active use- 
fulness, is just what the labor question 
needs ? No progress ever was or could 
be made except by striving after higher 
ideals. To know what kind of life pre- 
vails among the angels, is to know what 
our own life ought to be. An under- 
standing of how the Lord's will is done 
in heaven is at least a step toward learn- 
ing how it may and should be done on 
earth. It is no small thing to be im- 
pressed with the truth that our daily 
labor is not a curse but a blessing. 
Without this knowledge rooted in the 
minds of men, there can be no genuine 
relief from the present state of discon- 



76 EARTHLY PROBLEMS 

tent and unrest. If the work itself is 
undelightful, no increase in wages nor 
any other improved conditions will bring 
lasting satisfaction. But let it be felt 
that work is a privilege, that it gives 
man an opportunity for developing his 
higher nature, and is thus the source of 
illimitable happiness to himself as well 
as to others — and the whole aspect of 
things is changed. All the world looks 
to him bright and beautiful. He feels 
himself to be in harmony with all that 
is joyous in creation. In his heart are 
the singing birds, the skipping lambs, 
the laughing brooks, and the glorious 
sunshine. He is in the full true order 
of his being. He loves his use or func- 
tion, because, however humble it may 
be, it is a means of service to mankind. 
This law applies equally to employers 
and employed — to those who labor with 
capital, and to those who labor without 



THE BLESSING OF WORK jj 

it. No mistake could be greater than 
that of supposing that a man is happy 
simply because he is rich. Such is far 
from being the case. If a rich man is 
miserly, he lives in constant fear of 
becoming poor; if he is a spendthrift, 
he brings misery upon himself by his 
excesses ; if he leads an aimless life of 
ease and luxury, he sooner or later finds 
it empty and unprofitable. In short, 
the one inevitable conclusion to which 
experience brings him is that real hap- 
piness depends on things that money 
cannot buy. None are happy in this 
world or the other, except the willing 
and faithful workers, those who have 
some object in life above their own sel- 
fish interest or pleasure. These, and 
these only, are in touch with the heart 
of universal humanity, which heart is 
heaven, and which is centred in Him 
who said, and is forever saying, " My 



7 8 EARTHLY PROBLEMS 

Father worketh hitherto, and I work." 
Earthly riches furnish the opportunity 
which is given to some men, not of 
idling, but of working more efficiently 
for the good of their fellows. So far as 
wealth is used in this way it is a blessing. 
So far as it is hoarded or expended for 
purely selfish ends it is dust and ashes. 
Ringing out of the holy Scriptures, in 
Old Testament and New, may fittingly 
come to us such words as these : " Where- 
fore do ye spend money for that which 
is not bread ? and your labor for that 
which satisfieth not ? hearken diligently 
unto me, and eat ye that which is good, 
and let your soul delight itself in fat- 
ness." " Labor not for the meat that 
perisheth, but for that meat which en- 
dureth unto everlasting life, which the 
Son of man shall give unto you." 

Be it then accepted as our primary 
and fundamental principle that all mem- 



THE BLESSING OF WORK 79 

bers of society should be engaged in 
useful work, and should regard that work 
as something to be loved because it con- 
tributes to the common welfare. Those 
who are animated by this spirit will take 
pleasure in the work itself, and will be 
more solicitous to do it well than to 
obtain for it a large pecuniary return. 
Until this state of things exists there 
can be no true social order founded on 
wholesome and permanent conditions. 
As long as labor is considered only a 
hard necessity and a thing to be avoided 
at all hazards, if possible, the clashing 
of selfish interests must continue. But 
let the work be filled with light and joy, 
as being the means whereby men are 
bound together in the fellowship of 
mutual love, and each one will rejoice 
not only in what he himself is able to 
accomplish, but in the successful efforts 
of all his brethren. 



80 EARTHLY PROBLEMS 

This brings us to our second point 
for consideration. The work which men 
do may be hedged about with difficul- 
ties for which they are not responsible, 
and which detract from its intrinsic 
beauty and excellence. Employers may 
be unjust and oppressive in their treat- 
ment of the employed, or the latter may 
be lazy and unfaithful. In such circum- 
stances it is impossible that the work of 
either should be enjoyed. The relation 
between the two becomes one of antag- 
onism instead of cooperation. Distrust 
and suspicion abound where mutual 
love should rule. If the one party is 
bent only on getting the largest amount 
of work for the smallest amount of pay, 
and the other is bent only on getting 
the largest amount of pay for the smallest 
amount of work, they will live together 
in a state of perpetual warfare. Peace 
and good will can never prevail until 



THE BLESSING OF WORK 81 

they find some higher ground of associa- 
tion than that of mere selfishness. This 
is an obvious truism ; yet is it the only 
conclusion which can ever be reached in 
the discussion of economic problems. 
The world cannot be reformed by legis- 
lation, or by any devices which simply 
change certain outward conditions. The 
renovating process must go deeper than 
that. It must go no less deep than in- 
dividual repentance and regeneration. 
Collective bodies of men, as well as in- 
dividuals, must, in their dealings with 
each other, apply the ten command- 
ments, the golden rule, and the sermon 
on the mount. Industrial problems will 
be solved, so far, and only so far, as 
these cardinal principles of Christianity 
are recognized as universal laws of life. 

One plain inference from this mode 
of viewing the subject, is that men in the 
mass should be treated as human beings, 



82 EARTHLY PROBLEMS 

and not as machines. The modern ten- 
dency is toward the latter method. The 
effect of large aggregations of capital, 
creating enormous establishments, is to 
bring together many employees, and to 
make the individual workman less and 
less important. The distance between 
him and his employer is constantly 
widening, and leaves little room for re- 
lations of love and sympathy. This is 
a great loss, and renders the application 
of the foregoing principles more difficult. 
It is far less easy for a man to throw 
his whole heart into his work, when he 
has no visible connection either with 
those who employ him, or with those 
who use the product of his labor. We 
all need the warm atmosphere of human 
interest and appreciation; and some 
day men will see, even from the view- 
point of self-advantage, that, where 
this abounds, a long step has been 



THE BLESSING OF WORK 83 

taken toward the settlement of labor 
troubles. 

But again let us remember that no 
efforts looking to this end will ever 
succeed unless they are grounded in the 
love of useful work. At this autumnal 
season we thank the Lord for the fruits 
of harvest and for all his manifold bless- 
ings. We thank Him for our life on 
earth, and for the things that minister 
to its comfort and enjoyment. We 
thank Him for the leadings of His 
Providence, for His watchful care over 
us, and for all that promotes our spiri- 
tual and eternal well-being. These 
higher gifts of His bounty we value, if 
we are wise, above all else. And not 
the least among them is the privilege 
implied in the words, u Man goeth forth 
to his work and to his labor until the 
evening/' 



IV 

Carriage ana Mtoom 

Rev. H. Clinton Hay 



" J^atoe pe not reao, t&at $>e toMcfc matte t&em 
from t&e fcefftnnino; mate them male auto female, 
anO eatli, JFor tins cattae shall a man Ieabe 
father anU mother, anfc shall rleaoe to &ts totfe; 
anO tfoep twain sjall become one fles& 7 Where-, 
fore t&ep are no more ttoain, fcttt one fles&. ^fjat 
therefore <S5oO &at& jotnefc together, let not man 
put asunder/'— Matthew XIX. 4-6. 

THIS was the Lord's answer to 
the Pharisees who had come 
asking about divorce. Their 
purpose, we are told, was to tempt Him 
and lead Him to say something to 
offend. This is always delicate ground 
to tread upon. John the Baptist had 
been put to death by Herod for saying 
that it was not lawful for him to have 
his brother Philip's wife.* The greater 
was the danger of giving offence at this 
time in Judea, because there was a heated 
contest going on between the followers 

* Matthew xiv. 



88 EARTHLY PROBLEMS 

of the prominent rabbis, Hillel and 
Shammai. The latter allowed divorce 
only on the ground of unchastity ; but 
the former taught that the husband 
might divorce his wife for any reason 
that rendered her distasteful to him. 
The Lord's answer, going back of all 
rabbinical rulings, back even of Moses' 
permissions, back to the very begin- 
nings of their Sacred Scriptures, and 
to the Divine plan of creation itself, 
lifted their thoughts to a purity of mar- 
riage which no one could gainsay. He 
presented a Divine and heavenly ideal 
which every human soul must instantly 
recognize as best for all concerned, — for 
the husband, sand the wife, and the 
children ; for the home, for society, 
for the nation, for the church and 
heaven. 

Henry Drummond, speaking of this 
ideal marriage of one husband with one 



MARRIAGE AND DIVORCE 89 

wife, and of the resulting family as the 
first social aggregate, said, — 

" Long before evolution proclaimed 
it the strategic point in moral progress, 
poetry, philosophy, and history assigned 
the same great place to the family-life. 
The one point, indeed, where all stu- 
dents of the past agree, where all prophets 
of the future meet, where all the sciences 
from biology to ethics are enthusiastically 
at one, is in their faith in the imperish- 
able potentialities of this yet most simple 
institution/' * 

All sane thinking, then, as well as 
pure living, will accept this ideal as a 
divinely provided good, and will regard 
every departure from it as an evil per- 
mitted, not a good provided. Even the 
Pharisees assented to this when they 
urged, in reply to the Lord, — 

" Why did Moses, then, command to 

*" Ascent of Man," p. 305. 



9 o EARTHLY PROBLEMS 

give a writing of divorcement, and to 
put her away? " 

And He answered, — 

" Moses because of the hardness of 
your hearts suffered you to put away 
your wives : but from the beginning it 
was not so. And I say unto you, who- 
soever shall put away his wife, except it 
be for fornication, and shall marry an- 
other, committeth adultery: and whoso 
marrieth her which is put away doth 
commit adultery/' * 

In saying this the Lord justified the 
position of the less popular party in the 
Judean controversy, and answered the 
Pharisees' question, " Is it lawful for a 
man to put away his wife for every 
cause?" in the negative. And He stated 
the single cause with no uncertain sound. 
But this was not an arbitrary judgment. 
The crime itself, not the Lord, operates 

* Matthew xix. 7-9. 



MARRIAGE AND DIVORCE 91 

the divorce. In order to understand this 
we must let the Lord lift our thoughts 
to a perception of the true nature of 
marriage, and of its origin in Himself. 
For He was not considering a specific 
case, as when He blessed the wine at 
Cana of Galilee, or when He rescued 
the sinful woman in the temple, saying, 
"Neither do I condemn thee ; go and sin 
no more." * But He was contemplat- 
ing a universal method of creation exist- 
ing from a Divine fact in Himself, the 
Creator. For in the first chapter of 
Genesis it is written, " God created man 
in His own image, in the image of God 
created He him; male and female created 

He them." f 

The male and female elements, then, 

are first of all in His own Divine Being. 

They are the essential love and wisdom 

* John viii. 1 1 . 
| Genesis i. 27. 



92 EARTHLY PROBLEMS 

of His own nature. They unite, are 
married, act as one, in every Divine 
activity. They are never put asunder. 
His love could do nothing without His 
wisdom, nor can His wisdom do any- 
thing without His love. Thus all His 
powers of usefulness, by which He 
creates and sustains the universe, are 
from the constant marriage of these ele- 
ments in Himself. 

This is manifested in all His works. 
Everything comes from Him in pairs, 
which soon or late, make manifest the 
love and wisdom from which they spring, 
and by their marriages perform the uses 
for which they are intended. Heat and 
light flow together from the sun. By 
their union all nature is vivified. Take 
away either and the earth would perish. 
Plants have their bridal beauty when 
arrayed in flowers, and fruits are from 
their marriages. Animals have their 



MARRIAGE AND DIVORCE 93 

mates, and the nearer the approach to 
man, the closer the relation between in- 
dividuals of the opposite sex, and the 
longer its duration ; until, when man 
himself is reached and the ideal marriage 
consummated, it is made eternal in the 
heavens, and the full image and likeness 
of the Creator is attained. Such must 
have been the Saviour's meaning when 
He repudiated the Sadducee's concep- 
tion of marriage in a wife with seven 
husbands. * 

All the way up this scale of creation 
some use appears in each thing which is 
good, and the truth which designates 
that good, and makes it practicable, is its 
married partner. Thus every good has 
its own truth for its husband. God has 
joined them together. They belong to 
each other, as substance and form, by 
the very nature of their origin in the 

*Luke xx. 27. 



94 EARTHLY PROBLEMS 

Creator. To put them asunder is to 
destroy their usefulness and ruin them. 

So is it with husband and wife in the 
human consummation of creation, in the 
very image and likeness of the Creator. 
In the human will every good is gathered 
out of experience as a treasure of love, 
and in the human understanding is 
gathered the truth by which each good 
was acquired. To separate a good from 
its own truth, or a truth from its own 
good, is to make both useless. And a 
mixing up of these relations of thought 
and affection in a mind produces in- 
sanity. 

Now just as the will is created to 
receive affections, or goods, from the 
Divine love— and the understanding to 
receive thoughts, or truths, which belong 
to them, from the Divine wisdom — so 
the wife is created to receive love from 
the Lord for her husband, and the hus- 



MARRIAGE AND DIVORCE 95 

band is created to receive wisdom from 
the Lord for his wife. Not that either 
is deficient in will and understanding, or 
love and wisdom, for individual pur- 
poses ; but for the purposes of their 
married life, in the home and in society, 
such are their God-given functions in 
relation to each other. 

In heaven, where the results of all 
earthly marrying and giving in marriage 
are perfectly realized, and husband and 
wife are as the angels of God, made one 
in His image and likeness, as He has 
intended from the beginning, these re- 
spective functions are clearly seen. It 
is the inmost joy of the wife to receive 
love from the Lord for her husband, 
and to cherish it and nourish it, and 
inspire him with it, and like a guardian 
angel to watch over its changing forms 
of development in His wisdom and in 
His character, as it goes forth into the 



96 EARTHLY PROBLEMS 

various uses of their home and of the 
heavenly society in which they live, and 
thence onward to all the heavens and 
earths, contributing to their welfare. For 
she knows that love is life itself in 
heaven, and that in committing this 
trust to her keeping, the Lord has given 
into her care, not only her husband's 
life, but also his home, his prosperity in 
usefulness, and thence his happiness. 
Upon her purity and devotion to him 
depends not only the happiness of their 
relation to each other in marriage, but 
also the happiness of their relations to 
the Lord and the neighbor. 

In this lofty sense has woman been 
created as a helpmeet to man. For mar- 
riage is the inmost human relation, as 
we have seen — the union of the first 
two essential elements of society, by 
means of which love and wisdom from 
the Lord are so united that life may be 



MARRIAGE AND DIVORCE 97 

received from Him and thence applied 
to all other human relations. Thus the 
fruits of it on earth are children, and a 
home which shall rear them into useful 
citizens, who in turn shall establish other 
homes as centers of life and usefulness. 
Aye, more, these children of successive 
generations, by means of earthly mar- 
riages and homes, are to be prepared for 
eternal life in heaven. Thus marriage, 
even on earth, is sacred as the seminary 
of heaven. 

But there are spiritual fruits of mar- 
riage also, which are as important for 
the continued life and prosperity of 
heaven as are its natural fruits for the 
continuance of earthly life and prosper- 
ity. It is true that the homes of the 
angels are supplied with children only 
by the procession of little ones who are 
constantly passing from us to them 
through the portal of death, and whom 



98 EARTHLY PROBLEMS 

they welcome with a love more tender 
than that of any earthly parent, and care 
for and educate with transcendent wis- 
dom. But they receive also from the 
Lord spiritual fruits of marriage to which 
earthly sons and daughters correspond, 
— new conceptions of truth and good- 
ness, which they cherish and unfold for 
usefulness in their homes and in society. 
Without these blessings from the Lord, 
received by their own active coopera- 
tion, their marriages would be barren 
indeed, and their homes desolate, heav- 
enly progress would cease, and its life 
fade away and perish. 

Let us not pass by this as having no 
relation to us now. For in this world 
marriage falls far short of its noble pos- 
sibilities if it brings no spiritual blessings 
of this kind to mark its heavenly prog- 
ress. Hence the importance of being 
married in religion as well as in the 



MARRIAGE AND DIVORCE 99 

interests of the earth. It is not enough 
to seek the Divine blessing from the 
church in the marriage ceremony, but 
heavenly blessings should be sought 
constantly from the Lord afterwards, in 
attending church together, in worshiping 
Him side by side, in the united study 
of His Holy Word, and in thoughts 
and affections of eternal life with mutual 
helpfulness. For in such religious union 
and cooperation, the Divine promise in 
the prophecy of Isaiah can be fulfilled, 
saying,— 

" Even unto them will I give in mine 
house and within my walls, a place and 
a name, better than of sons and of 
daughters." * 

Indeed, all that is noblest, and best, 
and most satisfying in marriage on earth 
is from these heavenly influences and 
these spiritual functions of husband and 

* Isaiah lvi. 5. 



ioo EARTHLY PROBLEMS 

wife. They are perceived but dimly 
now, it is true ; but by those who 
have eyes to see, they can be seen. 
Good husbands are active in external 
things, watchful for new truths, new 
light, new wisdom, and new ways of 
usefulness by which the home can be 
provided with necessaries and comforts, 
and made to fill a larger and better 
place in society. But good wives are 
busy in more interior ways, inspiring 
their husbands with love for their homes 
and their families, and for their social 
standing — feeding, cherishing, encour- 
aging and strengthening, resting, comfort- 
ing and delighting them — watching, 
guarding, and guiding their affections 
from within, and looking out upon the 
world through their eyes and their inter- 
ests. Even here on earth it is commonly 
said that marriage has more to do with 
making or unmaking manhood than 



MARRIAGE AND DIVORCE 101 

anything and all things else. By the 
very nature of the relation when a man 
marries as he ought, he not only endows 
his wife with all his worldly goods, but 
he also entrusts to her keeping all his 
love, his life, his prosperity, his happi- 
ness, aye, his very hopes of heaven. 
And she receives the trust, if she is 
worthy, with pure love and happy de- 
votion, as the pearl of her life and the 
crown of her womanhood, and becomes 
the home and heaven of her husband, 
and lives thenceforth with him and for 
him alone — and for others through him 
and with him. As the poet sings, — 

" Wc two make home of any place we know ; 

We two find joy in any kind of weather ; 
What if the earth is clothed in bloom or snow, 
If summer days invite, or bleak winds blow, 

What matters it, if we two are together. 

■ • We two may banquet of the plainest fare ; 
In every cup we find a thrill of pleasure ; 



102 EARTHLY PROBLEMS 

We hide with wreaths the furrowed brow of care, 
And win to smiles the set lips of despair, 

For us life always moves with lifting measure. 

" We two find youth renewed with every dawn, 
Each day holds something of an unknown glory, 
With life and hope, — time leads us on and on 

To the conjugial, — oft repeated story, — 
Our souls we pray, save from the path infernal, 
We two — we two — shall live in love eternal. ' ' 

This is the poet's dream if you please, 
his idealizing of marriage ; but exceeding 
as it may the realization of it in most 
cases on earth, it does not, and cannot, 
in the least exaggerate its realization in 
heaven. And the Divine purpose in 
creation is to form such a heaven of the 
human race. Indeed, is it not manifest 
that no one can enter heaven, except in 
the degree that he is prepared for such 
a marriage with a God-given partner, as 
the first element and unit of heavenly 
society? If such marriages are not 



MARRIAGE AND DIVORCE 103 

common on earth it is because one, or 
the other, or both, of the married part- 
ners fail to keep this ideal in mind, and 
fail, with the Lord's help, to endeavor to 
realize it. For He always gives it to 
human souls in their courtship, and some 
taste of its sweetness is always bestowed 
upon the honeymoon ; guardian angels 
are always watching and working with 
heavenly influence to preserve it, and un- 
fold it ; and every little child born into 
the world brings innocence and purity, 
sweetness and light from heaven, to re- 
new and strengthen the marriage vows 
of parents. 

Indeed, the Divine Providence is 
especially centered and always most 
active in this institution for the redemp- 
tion and salvation of humanity. The 
Lord throws about it every heavenly 
influence and every earthly safeguard, 
which is possible without destroying 



io 4 EARTHLY PROBLEMS 

human freedom and reason, to preserve 
it and exalt it in its redemptive uses. 
Every possible consideration of physical, 
moral, social, civil, religious and spiritual 
health and well-being of man and his 
offspring might be enumerated as oper- 
ating for the preservation and uplifting 
of it. Nevertheless, it is necessary for 
each of us, in freedom according to reason, 
to cooperate step by step in being saved 
from the curses of its violations, and 
introduced into the felicities of its ob- 
servances. The Divine commandment, 
" Thou shalt not commit adultery/' 
needs to be constantly in the heart, and 
bound upon the hands, and worn as a 
frontlet between the eyes. The heavenly 
ideal needs to be constantly lifted up and 
borne as a banner of light before us. 

Heavenly marriage is thus made pos- 
sible, even in this world. Therefore we 
should learn to look to the Lord for it 



MARRIAGE AND DIVORCE 105 

in all our thoughts, asking help to keep 
our minds pure and our lives worthy to 
receive it. From earliest youth we should 
pray the Lord to lead us into such a 
marriage, and show us in due season the 
one whom He provides for us, and 
teach us to desire no other, as He com- 
mands, saying, " Thou shalt not covet 
thy neighbor's wife." 

And after marriage we should make 
it the first thought and business of our 
lives to be faithful to our solemn vows 
in the sacred covenant, or contract, which 
we have freely assumed, and which we 
have no right in the sight of the Lord 
and His angels, and of His church, to vio- 
late or recall. There may be many dis- 
appointments — health may fail, wealth 
may go, or never come, hardships and 
suffering of various kinds may call for 
endurance, selfishness will from time to 
time appear, mutual selfishness in the 



io6 EARTHLY PROBLEMS 

place of mutual love, and it must be 
battled with, not in each other but by 
each in self, and it must be overcome 
before deeper, sweeter, holier currents 
of marriage love can flow in from the 
Lord. For the first work of marriage 
is to deepen the processes of regenera- 
tion and salvation. Indeed, this is the 
very process of marriage itself. For as 
in individual regeneration the process is 
to see evils in the light of truth, and 
shun them as sins against the Lord, in 
order that He may give the marriage of 
good with truth in the soul, and estab- 
lish heaven within us, so in the regenera- 
tion of marriage, evils which are opposed 
to it are to be seen in the light of its 
truths, its heavenly ideals, and shunned 
as sins against the Lord, in order that 
the heavenly goods may be united to 
the heavenly truths of marriage in our 
hearts and homes. 



MARRIAGE AND DIVORCE 107 

But if differences arise between hus- 
band and wife which involve principles 
of conscience and religion, and light is 
not found in which they can see alike, 
let both wait for more light ; and let 
those differences be avoided in the 
meantime. We are taught that if we 
live together in similitudes, or things in 
which we can see alike and act together, 
shunning strife, little by little the Lord 
will bring all things into harmony. 

None of the temptations, trials, and 
tribulations of married life which have 
been mentioned are proper causes for 
divorce ; no genuine Christian would 
think them so. Are they not, on the 
contrary, the reasons for marriage, when 
its uses as a preparation for heaven are 
understood ? Instead of occasioning 
doubts and fears, then, that a dreadful 
mistake has been made, and raising the 
question of a separation or divorce on 



io8 EARTHLY PROBLEMS 

account of incompatibility, should they 
not lead to a deepening devotion to duty 
and to the pursuit of heavenly ideals, 
which are thus in the process of reali- 
zation ? 

The Pharisees asked, " Is it lawful 
for a man to put away his wife for every 
cause ? " The Jewish church had lost all 
spirituality and was declining to its ruin, 
or its leaders would not have asked it. 
The multiplying of divorces in the 
Christian church and Christian lands may 
well be taken as a warning to avoid a 
similar condition. 

The remedy is to be found in a closer 
observance of the Lord's words. He 
is merciful, infinitely merciful, towards 
sinners of every kind ; but He cannot 
change the nature of evil, and He can- 
not bestow the blessings of marriage 
upon that which is not marriage but is 
an adulteration and destruction of it. 



MARRIAGE AND DIVORCE 109 

There can be no divorce in heaven, there 
should be no need of any in the church. 
Marriage should be held so sacred there 
that it would never be entered hastily, 
or from any but well-considered and 
Christian motives ; and then its trials 
would be borne and its difficulties sur- 
mounted with the Divine help and 
guidance. Marriage thus observed opens 
heaven ; but the violation of it, deliber- 
ately indulged, excused, and confirmed, 
shuts heaven, and opens the soul to 
infernal infestations and insane pleasures, 
which are entirely outside the church. 

Then, out in the world, the relations 
of man and woman become another 
matter, and the duty of the church is, 
not to condemn, but to preach the gospel 
of repentance and forgiveness of sins 
with compassion and love, full of the 
unutterable tenderness of the Lord and 
heaven. But the ideal of heavenly mar- 



I IO 



EARTHLY PROBLEMS 



riage should never be lowered nor com- 
promised. It should be held steadily 
aloft in its perfect purity — as Moses 
lifted up the serpent in the wilderness — 
the Divine standard and goal of human 
happiness. 

Think of the depths out of which 
marriage has already been lifted by Di- 
vine Providence, operating through the 
heavens and the church under this 
standard. History shows fallen men of 
the past, and some uncivilized races of 
the present, emerging from a sex con- 
dition like that of the brutes. Selfish, 
brutal passions once led to the capture 
of wives in war, or the purchase of them 
in peace. There was no courtship, no 
overture of love, possible under such 
conditions. Nor can there ever be until 
the Lord of love is worshiped and 
acknowledged, and His Divine ideals of 
heavenly marriage in some measure 



MARRIAGE AND DIVORCE in 

received. Woman is the slave of lust, 
crouching in fear beneath a cruel lord of 
selfishness, who puts her away for every 
cause of displeasure, and captures or 
buys another. It is nothing but divorce 
until the little child comes with the love 
of heaven in his touch, awakens inno- 
cence and peace in his parents' breasts, 
and leads them into the tender relations 
of the home and heaven. And the little 
child's power is always that of the Christ 
child. So redemption comes in the up- 
lifting of the man and the woman into 
the husband and the wife in marriage, — 
a gradually regenerating marriage. This 
is what we find in the history of the 
race. It is what we find in the experi- 
ence of individuals, for so history is 
repeated. 

The sweet story of Eden with which 
Divine Revelation begins, teaches that 
for every man a heavenly helpmeet is 



ii2 EARTHLY PROBLEMS 

mercifully created. And that in the 
innocence of infancy are implanted 
states of love which forever remain as a 
basis of heavenly life. For this reason, 
however separated by the disorders of 
earth, a deep interior longing fills their 
souls, — they are never satisfied, and 
never can be, until in this world or the 
next they find each other, and are 
united as one angel in the house of the 
Lord. Then paradise is given. 

PRAYER 

Merciful Lord, our Heavenly Father, 
the Fountain of all life, and love, and 
happiness in heaven and on earth ; in 
Whom love and wisdom are perfectly 
married, to be the source of all marriages 
of goodness and truth in human souls, 
and of husbands and wives in human 
society ; teach us the blessedness of the 
purity in heart which sees God ; and 



MARRIAGE AND DIVORCE 113 

help us so to keep Thy commandments 
that we may be brought into Thy image 
and likeness, and may be led into such 
faithful and reverent observance of the 
marriage covenant here, that we may be 
prepared for the perfect realization of it 
in heaven. For Thou alone canst pro- 
vide, and to Thee alone will we render 
thanksgiving and adoration now and 
evermore. Amen. 






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